Tazria-Metzora - The Message of Tzaraas

The main subject in the parshios of Tazria-Metzora is tzaraas, in its various forms. (Tzaraas is often mistranslated as leprosy, however, in reality, it bears no resemblance to any known skin disease, and was a purely supernatural affliction.) The Sages (Talmud, Arachin 15b) teach us that the most common reason for tzaraas is the sin of lashon hara - harmful speech. (There are several different prohibitions that fall under the general category of lashon hara.)

The basic message of the affliction of tzaraas is to teach us the severity of the sin of lashon hara, for, as Maimonides writes in his conclusion to the laws of tzaraas (Hil. Tumas Tzaraas 16:10), the sin of lashon hara will eventually lead to mocking the sages, the prophets, the Torah, and ultimately even to denying the existence of God. God therefore provided us with this unique physical manifestation of punishment for this sin to emphasize the great importance of this matter.

The Zohar (Vayikra 46b) tells us that the ultimate cause of tzaraas is that, through sin, man causes himself to be separated from his spiritual Source. In kabbalistic terminology, his neshama - Divine "breath" or "soul" - leaves him. When the Jewish people are on a sufficiently high level (Ramban, Leviticus 13:47), this departure can manifest itself physically in the form of tzaraas. (This may explain why tzaraas manifests as white spots, indicating the departure of the soul, which is symbolically associated with blood (Leviticus 17:11).) This is especially true for sins involving speech, for, as the Zohar and many other sources teach us, the power of speech is deeply connected to the neshama - "soul" - and, thus, all else being equal, sins involving speech are particularly harmful.

The Chofetz Chaim

Based on this, tzaraas is an indication that one has lost his connection with God, that his sin has caused him to lose a basic aspect of his status as a human being. The Talmud (Pesachim 118) states that anyone who speaks lashon hara "it is fitting to cast him to the dogs." The Chofetz Chaim (R' Yisrael Meir Kagan, d.1933) explains ('ספר שמירת הלשון, שער הזכירה, פרק ח) that this teaches us that the sin of lashon hara causes a person to lose his status as a proper human being, making him even lower than a dog. For, as the Maharal explains, at the time of the exodus from Egypt, the dogs held their tongues from barking at the Jewish people (Exodus 11:7), but this person, whom God has graced with intelligence and understanding, cannot control his tongue.

In his discussion of tzaraas (Mitzva 169), the Sefer HaChinuch (14th century) writes that the basic message of tzaraas was to convey the message that God watches over all of man's deeds and that nothing happens without His will. Thus, even though tzaraas appeared to be a physical ailment, the afflicted person was to recognize that it was not a natural occurrence, but a punishment for his sins. Tzaraas was therefore to be "treated" exclusively by the kohanim; the same priests who are responsible for bringing atonement to the Jewish people through their performance of the Temple service. This was to reinforce in the sinner's mind the reality that God is fully aware of our actions and that nothing happens without His will.

While this is certainly an important lesson for us to learn, one might ask why this lesson would be of particular significance with regard to the sin of lashon hara, which, as we said earlier, is the most common reason why a person was afflicted with tzaraas. Perhaps the answer is that, like many sins between man and his fellow, the sin of lashon hara is actually rooted in a dysfunctional relationship with God. As the Chofetz Chaim writes ('ספר שמירת הלשון, שער התבונה, פרק ט), one of the main reasons we are tempted to speak lashon hara is because we feel that someone has harmed us, and we are tempted to strike back at him through lashon hara. However, the Chofetz Chaim continues, when we have proper bitachon (trust in God) we recognize that no other person can truly harm us. (This is also the explanation provided by the Sefer HaChinuch for the prohibition against revenge (Mitzva 241).)

In addition, it is common for baalei lashon hara (those who regularly engage in speaking lashon hara) to imagine that they are actually serving an important social function, for, by publicizing the misdeeds of others, they believe they are actually helping the community and fighting evil and injustice. In fact, within limitations, this argument is correct! The laws of lashon hara do provide for a number of exceptions when there is a beneficial purpose in conveying the information. However, while such exceptions certainly exist (and they should certainly be utilized when appropriate), they do not provide a blanket heter (dispensation) to publicize every misdeed, and certainly not every accusation or rumor of a misdeed, just so that people should be aware of the "issue" or "problem". The Chofetz Chaim (םפר חפץ חיים, הל' לשון הרע, י:יד) very emphatically stresses that it is all too easy to fall into the sin of lashon hara if one relies on these exceptions without careful attention to all the rules that apply. (This topic is briefly summarized here.)

It is certainly possible that diligent attention to the laws of lashon hara may occasionally result in someone "getting away" with doing bad things, and even harming others. The same could be said of many legal principles, such as evidentiary requirements, or concepts such as the obligation to judge others favorably. Every ethical or legal system has to find a balance between respecting the rights and dignity of those who are accused of misdeeds, and the rights and dignity of possible victims or of the community as a whole. The Torah provides us with such a balance, given to us by God, and we are obligated to respect those boundaries even when we imagine that it would be better, in a given case, to go beyond them.

It is here that bitachon plays a role. If we believe that, ultimately, God runs the world, then we recognize that, in the final analysis, it is God who punishes the wicked, and protects the innocent. While we certainly have an obligation to do whatever we can to fight against evil and injustice, our ability to do so is restricted by the ethical principles taught in the Torah. To go beyond those ethical principles is a basic violation of the principle of bitachon.

Thus, we can see how the lesson of bitachon - trust in God - which is rooted in our recognition that God runs the world and is aware of everything that takes place in the world - is particularly important for one who speaks lashon hara. Indeed, this brings us back to our earlier point, that the sin of lashon hara causes a separation between the sinner and God. As we have discussed previously, an important concept in Jewish  thought is that our thoughts create our spiritual reality. Thus, the sinner's failure to recognize God's presence in this world and His involvement in our lives, which lead him to the sin of lashon hara, is itself the root cause of his separation from God.

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The Message of the Ten Plagues

The Sefas Emes, R' Yehuda Aryeh Leib of Gur, d.1905, taught in the name of his grandfather, the Chiddushei HaRim:

כי עשר מכות נגד עשרה מאמרות ועל ידי זה באו אחר כך לעשרת הדברות

“The Ten Plagues parallel the Ten Utterances [with which the world was created] and through this they came afterwards to the Ten Commandments.”

The Ten Plagues enabled the Jewish people to make the transition from the Ten Utterances of Creation to the Ten Commandments at Mt. Sinai. What was this transition and how did the Plagues make it possible?

Rav Yosef Albo (d.1444), in his Sefer HaIkkarim, writes (1:4):

העקרים הכוללים והכרחיים לדת האלקית הם שלשה, והם: מציאות השם, וההשגחה לשכר ולענש, ותורה מן השמים.

“The basic and essential principles for a Divine religion are three, (1) the existence of God, (2) supervision for reward and punishment, and (3) Torah from Heaven.”

The concept of the עשרה מאמרות  - Ten Utterances of Creation - refers to the basic principle that God is the Creator of the Universe. However, in order to accept the Torah and its commandments we need to recognize that not only did God create the universe, but that He watches over the behavior of every individual human beings and that He cares about what we do. This is the concept of “השגחה לשכר ולענש” – “supervision for reward and punishment” – and it is an essential prerequisite for accepting the Torah. This principle was taught to the Jewish people by the precise מדה כנגד נדה (“measure for measure”) punishments with which God struck the Egyptians in the Ten Plagues.

Thus, the עשרה מאמרות (Ten Utterances of Creation) teach us מציאות השם (the existence of God) and the עשר מכות (Ten Plagues) teach us the principle of השגחה לשכר ולענש (supervision for reward and punishment) bringing us to the עשרת הדברות (Ten Commandments) which are the essence of תורה מן השמים (Torah from Heaven).

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“Anyone that speaks abundantly about the Exodus from Egypt is praiseworthy.”

The Hagada tells us, “Anyone that speaks abundantly about Yetzias Mitzraim (the Exodus from Egypt) is praiseworthy.” Rav Shlomo Kluger (d.1869) is quoted to have said that this means, if one speaks a great deal about Yetzias Mitzraim, this is a sign that he is a praiseworthy person.

Rav Yosef Shaul Nathanson (d.1875) is quoted to explain this idea with a story:

Once, a very poor man suddenly became very rich. Over the years, he hired personal tutors and he became a learned and wise man. Every year, on the anniversary of his sudden success, he would celebrate with a party.

Suddenly, it happened that he lost all of his wealth. Yet, every year he continued to celebrate the anniversary of his earlier success. His friends asked him, “Why do you continue to celebrate when you have lost all of your wealth?”

The man replied, “I lost the money that I gained on that day, but the main benefit I received from that money was the wisdom that I learned from my teachers, and that is still with me!”

Similarly, when we went free from Egypt, we gained our material freedom and we also gained the Torah and the close relationship with God that comes with it. Even though, today, we are once again in exile, and do not have the same material freedom that we gained when we left Egypt, we still have the Torah and our relationship with God.

A person who joyously recounts the Exodus from Egypt while we remain in exile, demonstrates that, for him, the main benefit of the Exodus was not mere material freedom, but the spiritual benefits of the Exodus.

 (הגדת יינה של תורה)

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"This is the Bread of Poverty"

In the introductory paragraph of the maggid section of the Hagada, “הא לחמא עניא”, we find an apparently unconnected sequence of statements.

First we declare that this bread that we have before is “the bread of poverty eaten by our ancestors.” Then we invite anyone who needs to join our seder. And then we declare, “This year we are here, next year may be in Eretz Yisrael. This year we are slaves, next year may we be free men.” What is the idea that connects these declarations?

The Bina L’Itim explains that one of the critical requirements of the mitzvah of tzedaka (charity) is to reassure and comfort the impoverished person so he should not feel shame for having fallen to the state that he needs to accept charity. Thus, in this declaration in which we invite those in need to join our seder, we surround our declaration with two statements intended to comfort the impoverished person.

First we say, “This is the bread of poverty which our ancestors ate in Egypt.” We are all descended from those impoverished Egyptian slaves; we all understand and share in your current difficulty.

Secondly, we declare, “This year we are here, next year may be in Eretz Yisrael.” Just as our ancestors were redeemed, so too, next year may we all be redeemed from poverty and suffering.

(ספר בינה לעתים - סוף דרוש שני לשבת הגדול)

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Why Four Cups of Wine?

What is the unique significance of wine that we use it for the arba kosos - the four cups of wine? Indeed, why do we use wine for kiddush every Shabbos and Yom Tov?

Rav Yakov of Izbitz (ספר הזמנים על הגש"פ) explains that wine is the epitome of physicality – הטובה המובחרת בעוה"ז. This is why wine causes drunkenness, for the nature of the physical world is to confuse the mind and reduce our spiritual sensitivity. Therefore, on the Shabbos we specifically make kiddush – “sanctification” – on wine to indicate that all our physical activities and pleasures throughout the week were done for the ultimate goal of serving God.

This concept has extra significance on Pesach. God freed us from Egypt so that we should serve Him. (ראה בספר חרדים ט:כד באריכות) As long as we were slaves in Egypt, we were unable to be fully devoted to God's service, both physically and spiritually, for their physical actions remained under the control of their human masters. Only בני חורין – free men – can fully devote themselves to the service of God. This is the symbolism of the four cups of wine, to express our commitment to channel, not only our hearts and minds, but every aspect of our freedom, even the most physical, to the service of God.

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The Redemption from Egypt and the Future Redemption

The Talmud (שבת ל"א) tells us that when a person passes away and comes before the Heavenly Court, one of the first questions he is asked is, “צפית לישועה” – “Did you await with anticipation the [final] redemption?” This would seem to indicate that there is an actual obligation to do so. The ספר מצות קטן (מצוה א') (R' Yitzchak of Corbeil, 13th century) asks where can such an obligation be found in the Torah?

He answers that anticipating the final redemption is part of the basic mitzvah of אמונה – belief in God – as expressed in the עשרת הדברות (Ten Commandments):

"I am Hashem your God Who took you out from the land of Egypt, from the house of slavery." (Exodus 20:2)

The סמ"ק explains that God is telling us:

כשם שאני רוצה שתאמינו בי שאני הוצאתי אתכם [מארץ מצרים], כך אני רוצה שתאמינו בי שאני ה' אלקיכם ואני עתיד לקבץ אתכם ולהושיעכם.

Just as I want you to believe in Me that I took you out [from the land of Egypt], so I want you to believe in Me that I am Hashem your God and, in the future, I will gather you and save you.

The סמ"ק teaches us that our belief in the coming of the final גאולה is built upon our belief in our first גאולה from Egypt. We find this theme expressed the Hagada many times in statements such as:

השתא הכא, לשנה הבאה בארעה דישראל. השתא עבדי, לשנה הבאה בני חורין.

“This year here, next year in the land of Israel! This year slaves, next year free men!”

לשנה הבאה בירושלים!

“Next year in Jerusalem!”

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Tzav - The Torah and Derech Eretz

Parshas Tzav begins with a discussion of the laws involving the removal of the ash from the altar. There were two aspects to this service (as understood by Rashi). The Torah (Leviticus 6:3) first describes the daily terumas hadeshen, in which a portion of the ashes was removed and deposited near the altar (specifically, on the east side of the ramp leading to the altar).

The next verse describes the intermittent removal of all the accumulated ash from the altar. Unlike the terumas hadeshen, which only involved the removal of a small amount of ash, this was a rather messy job. The verse (6:4) states:

He (the kohein) shall remove his garments, and he shall don other garments, and he shall remove the ashes to outside the camp, to a pure place.

Rashi (based on the Talmud) comments on the opening of this verse:

ופשט את בגדיו: אין זו חובה אלא דרך ארץ, שלא ילכלך בהוצאת הדשן בגדים שהוא משמש בהן תמיד, בגדים שבשל בהן קדרה לרבו אל ימזוג בהן כוס לרבו, לכך ולבש בגדים אחרים, פחותין מהן:

He shall remove his garments: This is not an obligation but derech eretz (literally "the way of the land", i.e. proper behavior), so that he should not make the garments that he regularly uses for the [Temple] service dirty during the removal of the ashes. The garments in which one cooks a pot for his master are not [proper] for serving him a cup [of wine]. Therefore, "he shall don other garments" inferior to [his regular priestly garments].

While there is a great deal of discussion as to exactly what Rashi means when he says that this is not an "obligation" (עיין ברמב"ן ובגור אריה), it is clear that Rashi is basically saying that even though, from the technical perspective of the laws of the Temple service, there is no need to change garments for this service, the Torah instructs us to do so anyways because of derech eretz.

Derech eretz, in its simplest sense, is simply civilized behavior – politeness, cleanliness, responsibility, trustworthiness, and all of the other essential modes of behavior that enable us to interact with our fellow human beings in an effective and pleasant manner. In a broader sense, derech eretz is a general term for all of the middos tovos – positive character traits – that are expected from a Jew. Middos such as humility and modesty, respect and gratitude, kindness and compassion, patience and tolerance, love for one’s fellow and love for God. The ספר מעלות המדות (Rabbeinu Yechiel, 13th century) summarizes this idea:

דרך ארץ הוא שיהא האדם מחשב בלבו הדרכים שיש לו לנהוג ולילך בהן כדי שיתרצה בהן בפני המקום ובפני הבריות.

Derech eretz consists of a person considering the ways he acts and behaves in order that he should find favor before Hashem and his fellow men.

R' Moshe Feinstein

R' Moshe Feinstein (d.1986) writes that we see from this teaching of Rashi that the rules of derech eretz are not simply recommended ways of behavior, but are fully binding laws which we are obligated to obey like all Torah laws. One who fails to properly follow the requirements of derech eretz in his service of God, such as the requirement to be dressed respectfully during prayer, demonstrates a basic spiritual failing.

The Talmudic tractate Avos, which deals with the principles of derech eretz, opens with the declaration, "Moses received the Torah at Sinai." The Bartenura commentary (R' Ovadia m'Bartenura, late 15th century) writes that this is done to tell us that the lessons of proper character and middos that are taught in Avos also originated with Moses at Sinai.

Indeed, one can argue that, at the most basic level, everything in the Torah is based upon the foundation of derech eretz. This is the underlying message in the famous story of Hillel who, when asked to provide an extremely short summation of the entire Torah, replied, "What is hateful to you, do not do to others. This is the entire Torah, everything else is commentary. Go and learn." (Talmud, Shabbos 31a) Properly understood, everything in the Torah, including the commandments between God and man, is based on derech eretz.

One of the most basic aspects of derech eretz is hakaras hatov (gratitude), i.e. the ability to acknowledge the good that another has done for you and the moral obligation that this creates. The Sefer HaChinuch (Mitzva 33) writes that it is this concept that underlies the mitzva to honor and obey one's parents, and from this we learn how great is our obligation to honor and obey our Creator.

As we have written previously, gratitude is the most basic theme of the festival of Pesach. As we say at the conclusion of the Magid section of the haggada, "לפיכך אנחנו חיבים להודות וכו" - "Therefore, we are obligated to give thanks....” In the final analysis, the entire seder night is an exercise in hakaras hatov. Of the four sons of the hagada, the wicked son is the one who excludes himself from the community, as if the activities of the seder night have nothing to do with him. The hagada states that this attitude is kefira b'ikar - basic heresy - for he denies his moral obligation to his Benefactor. The evil of the wicked son is rooted in a failure in derech eretz.

This helps us understand the the famous saying of Chazal, דרך ארץ קדמה לתורה – “Derech Eretz must precede Torah.” Derech eretz is integral not only to our relationships with our fellow men, but also, and perhaps even more so, to our relationship with God.

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Vayikra - A Pleasing Aroma Before God

In Parshas Vayikra we begin to read of the korbanos (sacrificial service). As we have discussed previously, the korbanos are an expression of one of the most basic concepts of Judaism, that there is no activity, no matter how mundane or physical, that cannot be lifted up to the service of God. Even as mundane an activity as slaughtering, butchering, cooking, and eating an animal can truly bring us closer to God, as implied by the term korban, if done with the proper intention, in compliance with God's commands.

Indeed, the spiritual power of the korbanos is not, ultimately, rooted in the actions themselves, but in the fact that they are done in obedience to God's will. As the prophet Samuel said to King Saul (I Samuel 15:22), "Does God want burnt-offerings and sacrifices as much as obeying the voice of God? Behold, to obey is better than sacrifice, and to hearken than the fat of rams."

This is actually true for all the mitzvos. While there is no question that the mitzvos serve a variety of functions, including teaching us important spiritual lessons, the basic function of the mitzvos is to bring us closer to God, and this can only be achieved through fulfilling God's commands. 

One of the classic difficulties in religious philosophy is understanding how it is possible for a human being - a finite, limited, physical being - to achieve a true connection and unity with a God Who is infinite and incomprehensible. Judaism teaches that it is the mitzvos - the commandments - that enable us to achieve this otherwise impossible union. When God commands us to perform a given act, no matter how physical that act may superficially appear, He has invested that act with His Will. Thus, when we perform that physical act, we achieve a connection with the Will of God.

We say in the Shema, “Hashem Echad”—“God is one.” This basic principle of Judaism, the absolute unity of God, tells us that God is absolutely indivisible; He and His Will are one. When, through the performance of a mitzva, we achieve a connection with the Will of God, we are connecting to God Himself. This is only possible because God has connected the given act with His Will. This is the essence of the mitzva concept. An act that is not commanded by God, as positive as it may be, is ultimately a finite act that cannot, in of itself, achieve devekus—true union with God. Thus, many commentaries connect the word mitzvah with the Aramaic term “tzavsa” – “binding” – because the mitzvah binds us to God, precisely by virtue of the fact that it is a mitzva.

When one brings a korban in accordance with Torah law, one is implicitly declaring his acceptance of the authority of the Torah and his commitment to obey all of God's commandments, even those which, like the korbanos, are essentially non-rational. It is this commitment which gives the korbanos their power to atone for sin and to bring us closer to God. Indeed, the commentaries tell us that the reason the Torah calls a korban a “satisfying aroma to Hashem” (Leviticus 1:9) is that just as our sense of smell can detect a scent from a distance, similarly when a person brings a korban, it hints to the good deeds and the spiritual improvements that the person will do in the future. It gives a “pleasing aroma” of his future mitzvos. This is the "satisfying aroma" that God “smells” when a person brings a korban. (Rav Eliezer Ashkenazi, cited by Rav Elie Munk in The Call of the Torah and חדושי הרי"ם, cited in מעינה של תורה)

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Cleaning for Pesach by Rabbi Gissinger

How to clean properly for Pesach without making yourself insane.

Cleaning for Pesach by Rabbi Gissinger

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(Thanks to Tuvia Poe for typing up the document!)

Cleaning for Pesach

        Pesach – Z'man Cherusainu – is quickly approaching. We are all anxiously and impatiently awaiting its arrival. After all – the Seder nights in all their glory. The entire family – father, mother and children – sitting around the lavishly laden table – discussing in depth the very foundation of our emunah – יציאת מצרים. Our anticipation grows stronger with every passing day. Its unbearable – we can no longer wait!!! Or can we?? I must sadly admit that I've heard people say, “Pesach is unbearable”, “It's too hard”, “Not worth the work”. If my previous description of the Seder doesn't seem to match yours – perhaps you're doing something wrong. I must elaborate a bit and I will occasionally quote and draw from the writings of HaRav HaGaon Rav Chaim Pinchaos Scheinberg שליט''א. Obviously, the primary problem is the pre-Pesach cleaning, cleaning and more cleaning. Unfortunately, the average housewife does 75% more cleaning than is required according to the halacha. Spring cleaning should be done after Pesach.

        The following items need not be washed for Pesach; Windows, walls, carpets,ceilings, doors and doorknobs. Linens, bedspreads, curtain, towels, fresh dish towels. For those who sell their chometz – all pots, pans, dishes, flatware, appliances (e.g. mixer, grinder, toaster, microwave etc.) and toys which are being stored away for Pesach.

        The closet / room where chometz and / or chometz utensils are being locked up does not need to be cleaned for Pesach. Rather, merely take a quick assessment of the approximate amount of chometz present there so that is may be properly listed among items being sold as chometz.

        Before beginning specific halachos regarding the preparation of the home and kitchen for Pesach, I wish to make it clear that I have no intention of abolishing Minhagim which have been passed down be Klal Yisroel from generation to generation. After all, the Shulchan Aruch and later poskim       (שער הציון סי' תמב ס''ק נב) commend Chumros (stringencies) for Pesach because, ישראל קדושים הם. Nevertheless, some practices adopted by women today are not an actual continuation of those minhagim. Furthermore, one is not permitted to perform stringencies when they infringe upon and undermine basic Torah obligations. For example, as stated above, women are obligated in all the mitzvos of the Seder as men are. They also have the mitzvah of Simchas Yom Tov –enjoying the Chag. How can these be accomplished when they are totally washed out, exhausted and too tense to even maintain a conversation!! We must maintain our priorities!

        Note: The rationale for some of the halachos stated below is based on the following premise. The obligation to search for and destroy Chometz applies to Chometz which is the size of one complete k'zayis (i.e. approximately the volume of one ounce. A standard whiskey cup holds one ounce) or more. According o some opinions even less than a k'zayis is problematic unless it is rendered unfit for human consumption. In consideration of that opinion, I have recommended, not required, (where applicable) to apply an ammonia/water solution to the chometz thus rendering it inedible. Do not confuse this halacha with the more stringent issur of consuming chometz.

Clothing: Pockets of adult clothing (i.e. specifically those which during the year mat have occasionally  contained chometz) and all children's clothing which will be worn on Pesach should be emptied of food and crumbs. Alternatively, if one resolves not to put any food in pockets during Pesach – follow the rules in the following sentence regarding other clothing. Pockets of other clothing (not to be worn on Pesach) need only be frisked for either edible crumbs of chometz (not little crumbs mixed with lint and dust) or a “considerable amount” of chometz.Note: a “considerable amount” equals a k'ziyas. Should one decide on Pesach to wear clothing whose pockets were not thoroughly cleaned – food may not be put into those pockets.Note: Clothing which will not be worn on Pesach and will be in a sealed closet and sold with the chometz – need not be checked at all.

Toys: a) Only those toys which may contain a ”considerable amount” of chometz must be cleaned of same. b) Toys which don't usually contain a ”considerable amount” of chometz but rather have small particles of slightly dirty chometz stuck to them, may be used as is on Pesach. c) in the rare case that small particles of chometz appear to be in edible condition – although according to the view of most Poskim, the toys may be used as is – care must be taken not to place those toys on areas where food is placed (e.g. tables, countertops, etc). Furthermore, as stated above, some poskim rule that in this case the chometz adhering to the toys should be rendered inedible. This may be accomplished in the following manner; 1)waterproof toys may be soaked (in a tub) in ammonia solution for a short time and then rinsed. By doing so, any chometz which may have been stuck to the toys becomes inedible and is no longer considered chometz. The toys may be dried and used as is. 2) Toys which can not be immersed in water can either be wiped with a sponge moistened with the ammonia solutuion as above or the chometz must be removed. Note: Any toys not being used on Pesach need not be checked but rather they may be sold with the chometz.

Seforim/Books: Since the only crumbs that might be present in seforim or books are less than a k'zayis, these items do not have to be cleaned for Pesach. However, care must be taken not to place them on areas where food is placed (e.g. tables, countertops, etc). Nevertheless, to avoid any problems, seforim/books which commonly have crumbs in them (e.g. Bentchers, etc.) should be cleaned or sealed away with the Chometz.

Preparing the Kitchen

Refrigerator/Freezer: should be washed with ammonia / water solution and may then be used without lining the shelves with paper etc.

Range Top: Clean thoroughly then light flames for ten minutes. Cover the area between the burners with aluminum foil. Note: the drip rings/pans need only be cleaned, not kashered.

Oven – self-cleaning: set the self clean at the highest setting for one hour.

Oven – non self-cleaning: apply acid solution (e.g. EasyOff), rinse and then light for one hours at the highest seting.

Microwave: Clean thoroughly (especially around fan area) then don't use for twenty four hours. Boil water in the microwave for several minutes so that it will fill with vapor. Since the validity ofkashering plastic for Pesach is questionable, use only when Pesach food is covered e.g in a plastic bag.

Sink: Clean thoroughly then don't use with very hot water (i.e. too hot to touch with one's bare hand) for twenty four hours and then perform Iruy (i.e. pour boiling water) on entire surface including the spout.

Counter tops: Clean thoroughly with ammonia solution then either cover with aluminum foil etc. or perform Iruy and use as is. Hot Pesach food should not be placed directly (i.e. without a dish or container) on counter.

Pantry and cabinets: Clean thoroughly with ammonia solution and then use as is (i.e. without lining with paper etc).

Food and Non food Products

        In order to understand the following halachos, a brief introduction is necessary: Torah – prohibited foods (e.g. non-slaughtered meat/fowl, pork etc.) which have become unfit for human consumption, are no longer prohibited Min HaTorah. Nevertheless, Mi'dRabbonon, one is forbidden to intentionally ingest these unfit foods. The reason for this issur is termed ‘אחשבי. By ingesting the unfit food one has made a statement that for him that food is indeed edible. Therefore, even if the food is unfit for animal (canine) consumption it is Rabbinically prohibited.

        Chometz, however, is somewhat unique in that it is prohibited to be eaten even if unfit for human consumption providing that is is at least fit for animal (canine) consumption. Being that the Torah prohibited leaven even though it is technically inedible, so too, moldy bread can also be used to ferment dough and is thus also prohibited. However, mixtures containing chometz which can no longer be used as a leavening agent fall back into the category of all Issuurim and thus when unfit for human consumption they are no longer prohibited. Nevertheless, consuming them is Rabbinically prohibited because of ‘אחשבי. 

There are three prohibitions relating to chometz; 1) Consumption, 2) Deriving benefit (e.g. feeding pets Chometz), 3) Ownership. Chometz which is inedible and unable to be used to sour dough may be owned and even used for any use providing that it is not ingested. Thus, the following products may be used on Pesach without any Kosher for Pesach label;

All cosmetics (e.g creams, ointments, powders, nail polish, lipstick, blush, eyeshadow, deodorants, hair spray, shampoos, perfumes, etc) Note: When not using a new lipstick, check the old one for crumbs.

All cleaning agents (e.g. soaps – solid /liquid, dish washing and laundry detergent, waxes and polishes, etc.)

All paper goods, plastic ware, aluminum foil, etc.

Once again I wish to reiterate that my intention is not to dissuade those wishing to follow more stringent opinions form doing so. Rather, I have presented the halachos according to the opinions of those Poskim whom I feel one may follow להלכה ולמעשה.

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Vayakhel - The Merit of the Women

In Parshas Vayakhel we read of the contributions that were brought by the Jewish people for the building of the Mishkan (the Tabernacle). The Torah (Exodus 35:22) writes:

ויבאו האנשים על הנשים כל  נדיב לב הביאו חח ונזם וטבעת וכומז כל כלי זהב וכו'

And the men came with the women, every generous person; they brought bracelets, nose-rings, rings, and and body ornaments, every kind of golden item....

Many commentaries note the phrasing, "על הנשים" - literally, "upon the women" - rather than the more conventional "עם הנשים" - "with the women." Although, from a pshat (basic) perspective, this usage is justifiable (as pointed out by the ibn Ezra), a number of commentaries see deeper meaning in the use of this phrasing. The Ramban and Rabbeinu Bachya see this phrasing as indicating that the women came first with their donations, and the men came later and found the women already there. Rabbeinu Bachya sees in this an indication of the great merit of the Jewish women, who had refused to donate their jewelry for the making of the golden calf, but were eager to donate their jewelry for the mishkan.

Rabbeinu Bachya goes on to say in the name of the Pirkei D'Rebi Eliezer that the women were rewarded with the privilege of celebrating the roshei chadashim (the new months) more than the men, for they donated to the mishkan which was erected on a rosh chodesh. (A number of authorities make the same statement.)

There is a problem, however, in that when the Pirkei D'Rebi Eliezer discusses the reward of the women, it never mentions the fact that they donated to the mishkan. The Pirkei D'Rebi Eliezer says only that they were rewarded for their refusal to donate to the golden calf. So what is Rabbeinu Bachya's justification in connecting the reward of celebrating the roshei chadashim to the women's donations to the mishkan? On the other hand, if we don't accept this connection, the we have no explanation for why the celebration of rosh chodesh would be the appropriate reward for the women refusing to donate to the golden calf.

The answer, it would seem, is that, although the primary reason for the reward for the women was their refusal to donate to the golden calf, this alone was not sufficient. After all, maybe the reason the women refused to donate their jewelry was simply because they didn't want to give up their jewelry! However, the fact that the women gladly donated their jewelry for the construction of the mishkan, so much so that they were there even before the men, clearly demonstrated that they were perfectly willing to give up their jewlery for a higher purpose, and that their refusal to donate to the golden calf was motivated by their recognition that the making of the golden calf was not a meritorious deed.

It was only after they demonstrated their enthusiasm to donate for a good cause that their refusal to donate for a bad cause became truly meritorious. Thus, the final act of donating to the mishkan was what actually brought them the reward of celebration of the rashei chadashim.

This idea can be relevant in many areas. For all of us, certain aspects of religious observance come more easily than others. When we demonstrate our commitment to serving God in those areas that we find less appealing and less comfortable, this gives greater meaning to those aspects of observance that come more easily.

The Chida

An example of this can be found with regard to the requirement to eat three meals every Shabbos. The Chida (R' Chaim Yosef Dovid Azulai, d.1806) writes (מחזיק ברכה או"ח רצ"א ס"א) that it is very important to eat the third meal, for "it is through this meal that the honor of Shabbos is recognized", for people regularly eat one meal at night and one by day, and it is only by eating this third meal that it is clear that the first two meals were also eaten for the honor of Shabbos. (Some argue that this is the reason the third meal is colloquially known as shalosh seudos - literally, "three meals" (rather than the more accurate seudah shlishis - "third meal") for it is by eating the third meal that we give meaning to all three of the Shabbos meals.

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Ki Sisa - The Sin of the Golden Calf and its Lessons

The story of the sin of the golden calf is one of the most difficult passages in the Torah. On one hand, it was clearly a grave sin. On the other hand, we need to remember that this was the same holy nation that had just experienced the Exodus from Egypt and the Sinai Revelation. It is simply unreasonable to think that it was a simple sin of idolatry. The following brief summary of this tragic episode will incorporate various commentaries to help us understand what actually happened.

Moses had ascended Mt. Sinai on the seventh of Sivan. (The Sages tell us that Moses had announced that he would remain on the mountain for forty days. The Jewish people incorrectly assumed that the day Moses ascended counted as the first of the forty days, when, in fact, the count did not begin until the next day.) When forty days had passed from Moses' ascent, and he had still not descended from the mountain, the people began to fear that Moses had passed away.

Believing that they had lost their leader, the people approached Aaron with the demand that he manufacture gods to replace Moses. (Rashi states that this request was made by the Eirev Rav, a group of Egyptians that had joined the Jewish people when they left Egypt.) This was not idolatry in the usual sense, for the golden calf was not intended as a substitute for God, but for Moses. Nevertheless, it was a violation against the prohibition against making forms and the fact that they felt that such a replacement was necessary also indicated that they did yet not properly understand the nature of God's relationship with mankind.

In an attempt to delay the people until Moses' arrival, Aaron told them to gather the golden jewelry from their wives and children, thinking that this would slow the collection. However, the gold was collected very rapidly and was brought before Aaron. Aaron then melted the gold and a golden calf was formed. (For further discussion of Aaron's role in the incident of the gold calf, see "The Sin of Aaron".) They then declared, “This is your god, Israel, who took you up from the land of Egypt.” (Rashi states that the Eirev Rav said this, which is why they said “your god” instead of “our god”.)

At first glance, this declaration seems to be utterly senseless. The Jewish people (and the Eirev Rav) were fully aware of Who had taken them out of Egypt, and they certainly knew that this golden calf, which had not even been made at the time, had not done so. Thus, it is clear that the golden calf was not intended as a substitute for God but as an intermediary or representative of God, much in the way that they had understood Moses to be.

When this occurred, Aaron again attempted to delay the Jewish people from sinning by declaring that a festival for God would be made the next day. Aaron hoped that Moses would arrive before the people actually sinned. However, the next morning people got up very early to begin making sacrifices and rejoicing.

On the mountain, God told Moses to descend for the people had sinned and He would destroy them. Moses prayed to God on behalf of the Jewish people, and God accepted his prayer and He relented from His anger.

Moses then descended the mountain carrying the two Tablets of Testimony. When he came close to the camp and saw the calf and the rejoicing, he cast down the Tablets and shattered them. (This occurred on the 17^th of Tammuz.)

Moses took the calf and ground it into powder. He mixed the powder with water and made the people drink it. He declared, "Whoever is for God, to me!" The entire tribe of Levi joined him and they went forth with the sword and killed 3,000 men. Moses then returned to pray to God to forgive the Jewish people. God then struck the people with a plague.

(Rashi states that there were three levels of guilt among the people. There were those who had sinned with witnesses and hasraah^[1], those who had sinned with witnesses but no hasraah, and those who sinned without witnesses. The first group was killed by the sword, the second by the plague, and the third died from the water like a sotah (Numbers 5:11-31). It should be noted that only 3,000 Jews had committed the crime in the full sense. This is only about one half of a percent of the adult male population. The overwhelming majority of the Jewish people avoided involvement with the calf worshipers.)

The Torah then discusses at length the process of reconciliation between God and the Jewish people as mediated by Moses. Eventually God instructed Moses to carve two new Tablets to replace the ones that had been shattered. He was to ascend the mountain again and God would inscribe these new Tablets. At this time, God revealed to Moses the י"ג מדות של רחמים – “The Thirteen Attributes of Mercy” – that the Jewish people could rely upon to earn forgiveness for their sins when they repented.

After this the eternal covenant between God and the Jewish people is repeated and emphasized. When Moses descended the mountain with the second Tablets his face had become radiant from holiness.

The Lessons

R' Samson Raphael Hirsch

There are many important lessons we learn from the incident of the golden calf. Among these lessons is the importance of recognizing the centrality of having a proper conception of our relationship with God and that we may make no compromises with God's law. As R' Samson Raphael Hirsch writes (on Exodus 32:6):

So, at the very time that the Divine Law of Morality was to have found a home and Sanctuary on earth in the midst of the Jewish people, they experienced the fact, for themselves and for all future time, that the slightest aberration from the idea of acknowledging God as the One and Only One, brings in its train the heathen cult in every form, inevitably denying His Law of Morality.

And the one who was designed to be the first High Priest of the Jewish people experienced for himself, and for all future time, that Jewish priests may not try to be "clever", that God's Truth's are not his own, with which, and for which he may make concessions, of which he may give up a part to save the rest. The Divine Evidence is inscribed on granite. One can acknowledge it, one can deny it, but no priest can alter the tiniest bit of it.

Another profoundly important lesson that we learn from the incident of the golden calf is the power of repentance. The Talmud (Avodah Zara 4b) makes a surprising statement:

א"ר יהושע בן לוי: לא עשו ישראל את העגל אלא ליתן פתחון פה לבעלי תשובה, שנאמר: מי יתן והיה לבבם זה להם ליראה אותי כל הימים וגו'.

Rabbi Yehoshua ben Levi said, “The [sin of] the Jewish people with the [Golden] Calf happened only to provide an opening for baalei teshuva (penitents), for it says, ‘If only their heart would always be like this, to fear me…’” (Deuteronomy 5:26)

Rashi explains:

גבורים ושליטים ביצרם היו ולא היו ראוי להתגבר יצרם עליהן אלא גזירת מלך היתה לשלוט בם כדי ליתן פתחון פה לבעלי תשובה שאם יאמר החוטא לא אשוב שלא יקבלני אומרים לו צא ולמד ממעשה העגל שכפרו ונתקבלו בתשובה.

They [i.e. the Jews at the time of the incident of the golden calf] were mighty and had complete control over their yetzer (natural inclinations) and their yetzer should not have been able to overpower them. However, it was the decree of the King that it overpower them in order to provide an opening for baalei teshuva. For if a sinner says, “I will not repent for He will not accept me,” they say to him, “Go and learn from the incident of the Calf, for [the Jews] committed heresy and they were accepted back through repentance!”

As understood by Rashi, the Talmud appears to be saying that the Jewish people in the desert were on such a high spiritual level that they never would have committed such a sin. Instead, God caused the sin to happen in order to provide encouragement to sinners from later generations. Many commentaries struggle with this idea. If the Jewish people were forced to sin, then they didn't actually sin at all and their repentance was actually unnecessary! How then, would this provide encouragement for a normal sinner?

The Akeidas Yitzchak (R' Yitzchak Arama, d.1494), therefore, disagrees with Rashi’s explanation. He writes that the Talmud’s message here is that, even though the Jews of the midbar were on the highest possible spiritual level that a nation can possibly reach, they still sinned! We see from this that human perfection does not mean that you never do anything wrong, for human beings will inevitably stumble and sin on occasions. Rather, true human perfection is that, when you do inevitably sin, you truly repent.

Rav Dessler

This insight from the Akeidas Yitzchak is profoundly important, but it leaves us with the difficulty of how to understand Rashi's approach. Rav Eliyahu Dessler (Michtav M’Eliyahu 1:165) explains that sometimes a righteous person will have a flawed trait buried so deeply in his character that even he himself is not aware of it. In order for the righteous person to fix this hidden flaw, God will temporarily withdraw the help He normally provides us to aid us in our struggle with sin. This allows the hidden flaw to surface in the form of an obvious sin. Once the sin is exposed, the righteous person can now work to rectify the hidden flaw that led to the sin. This is what happened to the Jewish people. Thus, in the final analysis, the sin of the golden calf was committed willingly, and the acceptance of their teshuva provides hope for all generations of baalei teshuva.

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[1] In order to be liable for a criminal penalty in a Jewish court, Jewish law requires that the criminal be formally warned in front of witnesses of the criminal nature of his actions and the relevant legal penalty immediately prior to the commission of the crime. This warning is called hasraah.

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The Merit of Mordechai

In the opening verse of Shoshanas Yakov, we say, שושנת יעקב צהלה ושמחה בראותם יחד תכלת מרדכי – “The rose of Jacob (i.e. the Jewish people) was cheerful and happy when together they saw the techeiles (i.e.blue-dyed cloth) of Mordechai.” The language of the poem seems to indicate that there was some special significance to the techeiles worn by Mordechai, as if it was this, in particular, that brought joy to the Jewish people. Rabbi Shlomo Kluger (d.1869), in an essay for Parshas Zachor (ספר קהלת יעקב על המועדים, פרשת זכור, דרוש ג), raises this question, asking why the poem specifically mentions the techeiles of Mordechai.

To answer this question, R’ Shlomo Kluger begins by citing the Talmudic statement (Shabbos 55a), “תמה זכות אבות” – “the merit of the Patriarchs has ended.” (ועיין שם בתוס' ד"ה ושמואל אמר) The Jewish people were therefore afraid that, without zechus avos (the merit of the Patriarchs), they would be destroyed by Haman.

What is zechus avos? R’ Shlomo Kluger explains:

עיקר זכות האבות התחיל מאברהם, שכולם היו כופרים בו ית' והוא בשכלו חקר ודרש והבין שיש בורא כל העולמים, והכיר את בוראו, ומסר עצמו על כבוד שמו להיות נופל לכבשן האש, וממנו התחיל זכות האבות.

The primary merit of the Patriarchs began with Abraham, for [his contemporaries] were all deniers of His existence, but [Abraham] delved and sought with his intellect and came to understand that there is a Creator of the Universe. He willingly gave his life for the honor of God’s name when he was cast into the fiery furnace [and was miraculously saved]. It was from this that the merit of the Patriarchs began.

R’ Shlomo Kluger continues that when our relationship with God is based only on the tradition that we received from our ancestors, without coming to know God from our own understanding, then we are dependent entirely on zechus Avos. Just as we find, in Jewish law, that those idolaters who engage in idolatry simply on a cultural basis, following in the path of their ancestors (מנהג אבותיהם בידיהם), are not considered to be idolaters in the full sense, the same is true, in reverse, for the Jewish people. When we base our belief in God and our observance of His Torah on nothing but the fact that this is what we were taught by our ancestors, without any independent recognition and understanding of our own, then we do not truly have a fully developed relationship with God. In such a case we are dependent entirely on the merit of our ancestors, for it is only due to their efforts that we have any connection to God at all. This merit, as great as it is, is ultimately finite, and it is for this reason that the Jewish people were afraid.

However, R' Shlomo Kluger explains, a new zechus Avos for the Jewish people began to shine forth from Mordechai. For like Abraham, Mordechai had come to know God through his own understanding, fulfilling the injunction of King David to his son, Solomon, to "know the God of your father" (1 Chronicles 28:9) and not simply rely on your father's tradition.

The Talmud (Sotah 17a) tells us that the symbolic message of the string of techeiles on the tzitzis is that the color of the techeiles resembles the sea, the sea resembles the sky, and the sky resembles God's "Throne of Glory." R' Shlomo Kluger understands this to symbolically express the idea that we are supposed to study and contemplate the world and through this work our way up to an independent recognition of God.

By emphasizing the techeiles, the Shoshanas Yakov is telling us that the Jewish people recognized that Mordechai had this characteristic, and it is for this reason that they rejoiced for they understood that in this merit there would be a new zechus Avos for the Jewish people.

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Tetzaveh - The Hidden Name of Moses

Many commentators note that despite the fact that he is present throughout the portion, the name of Moses is not mentioned in Parshas Tetzaveh. The best known answer to this question is provided by the Baal HaTurim:

לא הזכיר משה בזה הסדר, מה שאין כן בכל החומש, שמשעה שנולד משה אין סדר שלא הוזכר בה. והטעם משום שאמר מחני נא מספרך אשר כתבת, וקללת חכם אפילו על תנאי באה, ונתקיים בזה.

The name of Moses is not mentioned in this portion, unlike the rest of the Pentateuch, where, from the moment that Moses was born, there is no portion that does not mention him. The reason for this is because (when Moses prayed to God that he should forgive the Jewish people for the sin of the golden calf) he said, "[And now, if You will forgive their sin--, and if not] erase me from Your book which You have written." (Exodus 32:32), and [there is a principle (Talmud, Makkos 11a) that] the curse of a chacham (wise person) is fulfilled, even if it is conditional. [The curse] was fulfilled in this (i.e. the omission of his name from this portion).

The Vilna Gaon

The question that remains, however, is why God chose to omit the name of Moses specifically from Parshas Tetzaveh, especially being that Tetzaveh precedes the verse in which Moses asked to be "erased" from the Torah.  The Vilna Gaon, R' Eliyhau of Vilna, famously explained (הובא בספר קהלת יצחק עה"ת) that God chose Parshas Tetzaveh for this purpose because the seventh of Adar, the yahrtzeit (anniversary of the passing) of Moses, almost always occurs the week of Parshas Tetzaveh.

Moreover, the Vilna Gaon continues, there are 101 verses in Parshas Tetzaveh. This number is equivalent to the numerical value of the "hidden" portion of Moses' name. Most of us are familiar with the concept of gematria, the idea that Hebrew words have numerical values. The "hidden", or nistar, value of a word is calculated by spelling out each letter in full, and calculating the value of the additional letters. For example, the letter 'א is spelled in full as אל"ף, thus the "hidden" letters of 'א are ל"ף, with the numerical value of 110 (the full value of the letter 'א is 111). The name of Moses is משה. The letter 'מ is spelled מ"ם.  The letter 'ש is spelled שי"ן.  The letter 'ה is spelled ה"א. The hidden portion of Moses' name is therefore מינ"א) 101).

Thus, even though Moses's name is not mentioned explicitly in Parsha Tetzaveh, in reality it is still there in a hidden form. The Vilna Gaon explains that this is intended to teach us that even though Moses is no longer with us physically, his inner spiritual essence is still with us in the form of the Torah that he taught us and the great deeds of righteousness that he performed.

Perhaps we can expand on this idea in connection to Purim. Just as Moses is not mentioned in Parshas Tetzaveh, the name of God is not mentioned in the book of Esther! The Talmud (Chullin 139b) tells us that God hid His face in the days of Esther, and through the entire megilla we do not read of a single super-natural event. The lesson of Megillas Esther is that we must recognize God's miracles and providence even in what appear to be ordinary events. Even when we cannot perceive God openly, we must always know that He is still with us.

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Teruma - You Only Have What You Give

With Parshas Teruma, the Torah begins to discuss the the construction of the Mishkan (Tabernacle). This is the main topic of the remainder of the book of Exodus. The parsha opens with God telling Moses to instruct the people to donate materials for the Mishkan (Exodus 25:1-2):

וידבר ה' אל משה לאמר: דבר אל בני ישראל ויקחו לי תרומה מאת כל איש אשר ידבנו לבו תקחו את תרומתי:

And God spoke to Moses, saying: "Speak to the children of Israel, and they shall take to Me a portion; from every man whose heart is willing you shall take My portion."

Many commentaries note the rather odd phrasing of "ויקחו לי" - literally, "and they shall take to Me" - rather than the more conventional, "ויתנו לי" - "and they shall give to Me" - and they provide a variety of explanations. Many see in this phrasing an allusion to the idea that, ultimately, the only true acquisitions that we possess are the good deeds that we perform in our lives.

Thus, when the Torah speaks of the Jewish people donating their material wealth to God's service, does not say,  "ויתנו" - "and they shall give to Me," for we cannot truly give anything to God, for both we and our possessions are already in His possession, as the verse states, "The earth and that which fills it is God's; the world, and they who dwell in it." (Psalms 24:1) Instead the Torah uses the phrase,  "ויקחו" - "and they shall take" - alluding to the idea that it is only by giving to God that we truly "acquire" for ourselves.

The Chasam Sofer

The Chasam Sofer (R' Moshe Sofer, d.1839) expands further on this idea, noting that if everything already belongs to God, so that we are not truly donating anything to Him in the first place, then there is no merit inherent in the donation in of itself. Rather, the merit of the donation is rooted in our attitude towards the donation. When we give of our possessions to God, the only actual share we have in the donation is the joy and good-will that we feel in the donation. This is why the verse states, "from every man whose heart is willing you shall take My portion" - for it is the willing heart that is the true gift to God.

As should be self-evident, this principle applies to far more than the donation of material wealth. In reality, everything we have, including our very lives and strength, belongs to God. In every mitzva, the true merit is in the attitude with which we perform the mitzva. In his commentary on Psalms (חומת אנ"ך, תהלים ק:ב), the Chida (R' Chaim Yosef David Azulay, d.1807) makes an analogy to the relationship between a slave and his master. While a good and kind master will certainly reward his slaves for obedient service, strictly speaking he is under no obligation to do so. As such, any such reward is fundamentally an unearned gift. Similarly, we cannot truly speak of earning reward for simple obedience to God, because everything we do, we do with that which He has given us. The only truly earned reward is the reward for serving God with joy and love.

The Chida writes that this is the meaning of the verse, "Serve God with happiness; come before Him with singing." (Psalms 100:2) Only by serving God with joy can we merit to ultimately come before Him, not as beggars asking for a handout or slaves asking for a gift, but as self-respecting beings that have an actual claim to their earned reward.

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Mishpatim - Our Spiritual Struggles are the Purpose of Our Existence

At the end of Parshas Mishpatim, the Torah returns to the narrative of the Sinai Revelation. (The commentaries debate whether the events described in Exodus 24 took place before or after the revelation of the Aseres Hadibros (Ten Commandments) described in Parshas Yisro.) It is here we find the famous declaration of the Jewish people (Exodus 24:7), "All that God has spoke, we shall do and we shall hear."

Maimonides

Two verses previously, the Torah states, "And he (Moses) sent the youths of the children of Israel and they brought up elevation-offerings and they slaughtered oxen as peace-offerings to God." This was the final step in sealing the covenant of kabalas haTorah - the receiving of the Torah - in which the Jewish people converted to Judaism. As Maimonides writes (Hil. Issurei Biah 13):

Israel entered the covenant through three things: Circumcision, immersion [in a mikva], and korban (a sacrifice). The circumcision took place in Egypt, as it states (Exodus 12:48), "And no uncircumcised man eat of it (the Paschal lamb)." ... Immersion was performed in the wilderness before the Giving of the Torah, as it says (19:10), "Sanctify them today and tomorrow  and they shall wash their clothing." And the korban, as it says, ""And he sent the youths of the children of Israel and they brought up elevation-offerings." They made these sacrifices on behalf of all Israel.

The Giving of the Torah at Mt. Sinai was what made the Jewish people Jewish; it was their conversion to Judaism, and it serves as the model for all later conversion. As Maimonides continues:

And so it is for [future] generations, when a non-Jew wishes to enter the covenant and shelter beneath the wings of the Shechina and he accepts upon himself the yoke of the Torah, he requires circumcision, immersion, and offering a korban. If she is a woman, she requires [only] immersion and a korban. For the Torah says (Numbers 15:15), "As for you, so for the convert," [meaning] just as you required circumcision, immersion, and the offering of a korban, a convert in [future] generations will also require circumcision, immersion, and the offering of a korban. ... And in our time, when we cannot bring korbanos, a convert requires circumcision and immersion, and when the Temple is built he will bring his korban. 

This event was the highest pinnacle of spiritual achievement in the history of the Jewish people. The Talmud (Shabbos 88a) tell us that when the Jewish people declared, "We shall do and we shall hear", six hundred thousand  angels came and set two crowns upon each Jewish man. Yet, just forty days later, the Jewish people sinned with the golden calf, and, the Talmud continues, they lost those crowns that they had earned only a short time before. Ultimately, despite the powerful and transformative experience of their conversion, the Jewish people were still subject to the same challenges and temptations that they had been subject to before they underwent their conversion.

If this was true even for the Jewish nation at Sinai, it is certainly true for converts of later generations. Despite the fact that conversion definitely effects a fundamental spiritual change in the spiritual makeup of the convert, the convert nevertheless retains the same basic personality, with the same spiritual challenges and difficulties that he had before his conversion. Indeed, earlier in this parsha (23:9), we are commanded, "Do not oppress a stranger (i.e. a convert); you know the nature of a stranger, for you were strangers in the land of Egypt." Rashi comments (based on Bava Metzia 59b):

בהרבה מקומות הזהירה תורה על הגר, מפני שסורו רע

The Torah admonishes in many places regarding [afflicting] the convert, because his original nature is bad (and he is therefore more likely to abandon the Torah - Gur Aryeh).

As should be self-evident, this does not mean that converts are inherently "bad" people. There are innumerable sources that speak of the great virtues of converts (including the medrash upon which I based the name of this blog). The point is that, just as that first generation of Jews faced exceptional challenges because of their background in Egypt, a convert also faces spiritual challenges that are far more difficult that those faced by someone who was born a Jew, and we are required to bear this in mind when we interact with a convert. It is also of vital importance for those who mentor converts to be sure to make this clear to a potential convert. It is all too easy for a potential convert to imagine that his conversion will transform him into a new reborn being, without the challenges and difficulties that he had before conversion. This is simply a falsehood, and only sets the convert up for a sense of failure and rejection when it inevitably fails to come true.

The truth is that this principle is relevant not just for converts, but for every Jew. We all face spiritual challenges with which we struggle and we are taught that God helps us in our struggles with the yetzer hara (evil inclination), as in the famous Talmudic passage (Yoma 38b), "בא לטהר מסייעין אותו" - "one who comes to be purified, they (i.e. Heavenly forces) help him." We are even supposed to pray to God for such help, and we find such prayers in the traditional prayer services. People sometimes misunderstand these teachings to mean that if they just try hard enough, at some point God will simply take their yetzer hara away from them. The reality, however, is that God does not - ever - directly change us for the better. As Maimonides states in Moreh Nevuchim (III:32): 

The nature of man is never changed by God by way of miracle.... it has never never been His will to do it and it never will be. If it were part of His will to change the nature of any person, the mission of the prophets and the giving of the Law would have been altogether superfluous.

The sources that describe God's help in our struggles with temptation are telling us only that if a person has truly reached the limits of his ability - so that he literally no longer has the ability to resist succumbing to sin - then God will give him the strength to continue the struggle. God helps us with our struggle, by giving us the strength to keep fighting, but the struggle itself is ultimately entirely our responsibility  and it will end only when we pass on to the next world. (See my previous discussion of this concept: Va'eira - The Hardening of Pharaoh's Heart.)

The Baal Shem Tov ('ספר הבעש"ט לך לך ג) is quoted as saying in the name R' Saadia Gaon, כי עיקר בריאת האדם בעוה"ז הוא לשבר מדות רעות שלו הטבעיות - "The primary purpose for the creation of man in this world is for him to break his natural bad characteristics." The struggle to overcome our natural, inborn urges is the primary purpose of our existence. It is the reason why we are here in this world.

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